Passage Based Questions: Kinship, Caste and Class | History Class 12 - Humanities/Arts PDF Download

Passage - 1

Direction: Read the following extract carefully and answer the questions that follow:

Draupadi’s Marriage

Drupada, the king of Panchala, organized a competition where the challenge was to string a bow and hit a target. The winner would be chosen to marry his daughter Draupadi. Arjuna was victorious and was garlanded by Draupadi. The Pandavas returned with her to their mother Kunti, who even before she saw them, asked them to share whatever they had got. She realized her mistake when she saw Draupadi, but her command could not be violated. After much deliberation, Yudhisthira decided that Draupadi would be their common wife. When Drupada was informed about this, he protested. However, the seer Vyasa arrived and told him that the Pandavas were in reality incarnations of Indra, whose wife had been reborn as Draupadi, and they were thus destined for each other.
Vyasa added that in another instance a young woman had prayed to Shiva for a husband, and in her enthusiasm, had prayed five times instead of once. This woman was now reborn as Draupadi, and Shiva had fulfilled her prayers. Convinced by these stories, Drupada consented to the marriage.

(i) Why did the king of Panchala arrange a competition?
Ans:  The king of Panchala organized a competition to find a suitable husband for his daughter Draupadi. The challenge was to string a bow and hit a target, and the winner would be chosen to marry her.

(ii) What was the nature of Draupadi’s marriage during the Mahabharata era?
Ans:  Draupadi’s marriage was unique in that she became the common wife of all five Pandavas. This form of marriage, where one woman is married to multiple men, was a custom followed in that era.

(iii) Why did Kunti not retract her command?
Ans:  Kunti did not retract her command because, even though she realized her mistake upon seeing Draupadi, her earlier command to share whatever they had could not be violated.

(iv) How does this story highlight the unity among the Pandava brothers?
Ans:  The story underscores the unity among the Pandava brothers by showing their collective acceptance and support for Draupadi as their common wife, reflecting their strong bond and shared responsibility.

(v) Analyze the role of the seer Vyasa in the Mahabharata.
Ans:  Vyasa played a crucial role in the Mahabharata by providing divine explanations and justifications for various events. He clarified that the Pandavas were incarnations of Indra and that Draupadi was destined to be their common wife, thereby facilitating the acceptance of this unconventional marriage.

(vi) How did Vyasa justify the marriage of Draupadi to five brothers?
Ans:  Vyasa justified the marriage by explaining that the Pandavas were incarnations of Indra and that Draupadi was reborn as a result of a divine promise. He convinced Drupada that the marriage was destined and in accordance with divine will.

Passage - 2

Direction: Read the following extract carefully and answer the questions that follow:

“Proper” Social Roles

Here is a story from the Adi Parvan of the Mahabharata:
Once, Drona, a Brahmana who taught archery to the Kuru princes, was approached by Ekalavya, a forest-dwelling nishada (a member of a hunting community). Drona, who was aware of the Dharma, refused to take Ekalavya as his pupil due to his low birth. Ekalavya returned to the forest, made an image of Drona out of clay, and treated it as his teacher while practicing archery on his own. Eventually, Ekalavya became highly skilled in archery.
One day, while the Kuru princes were hunting, their dog came across Ekalavya in the forest. The dog, reacting to the sight of Ekalavya, began to bark. Annoyed, Ekalavya shot seven arrows into the dog’s mouth. When the dog returned to the Pandavas, they were astonished by Ekalavya’s archery skills. They tracked down Ekalavya, who introduced himself as a pupil of Drona.
Drona had previously told his favorite student, Arjuna, that he would be unmatched among his pupils. Arjuna reminded Drona of this promise. Drona then approached Ekalavya, who immediately acknowledged and honored him as his teacher. Drona demanded Ekalavya's right thumb as his fee. Ekalavya, without hesitation, cut off his thumb and gave it to Drona. Consequently, Ekalavya was no longer as proficient with his archery, thereby ensuring that Arjuna remained unparalleled. Thus, Drona kept his word that no one would be better than Arjuna.

(i) Why did Drona decline to accept Ekalavya as his pupil?
Ans:  Drona declined to accept Ekalavya as his pupil because Ekalavya was a forest-dwelling nishada, and Drona, following the Dharma, refused to teach someone of low birth.

(ii) How did Drona fulfill his promise to Arjuna?
Ans:  Drona fulfilled his promise to Arjuna by demanding and receiving Ekalavya's right thumb as his fee. After losing his thumb, Ekalavya was no longer as skilled in archery, thus ensuring that Arjuna remained unrivaled among Drona’s pupils.

(iii) Do you think Drona’s actions towards Ekalavya were justified? Provide reasons.
Ans: 
(a) No, I don’t think Drona’s actions were justified. His behavior was biased in favor of Arjuna, his favored disciple, and unfairly disadvantaged Ekalavya.
OR
(b) Yes, Drona’s actions were justified according to the varna system and Dharma. As a Brahmana and the teacher of royal families, Drona was bound by the social and religious norms which dictated that archery, a martial skill, was reserved for Kshatriyas. Ekalavya, being of low birth, was not entitled to learn archery according to these norms.

Passage - 3

Direction: Read the following extract carefully and answer the questions that follow:

A Tiger-Like Husband
This is a summary of a story from the Adi Parvan of the Mahabharata:
The Pandavas had fled into the forest. They were tired and fell asleep; only Bhima, the second Pandava, renowned for his powers, was keeping watch. A maneating rakshasa caught the scent of the Pandavas and sent his sister Hidimba to capture them. She fell in love with Bhima, transformed herself into a lovely maiden, and proposed to him. He refused. Meanwhile, the rakshasa arrived and challenged Bhima to a wrestling match. Bhima accepted the challenge and killed him. The others woke up hearing the noise. Hidimba introduced herself and declared her love for Bhima.
She told Kunti, “I have forsaken my friends, my dharma, and my kin; and good lady, chosen your tigerlike son for my man…whether you think me a fool or your devoted servant, let me join you, great lady, with your son as my husband.” Ultimately, Yudhisthira agreed to the marriage on one condition: that they would spend the day together, but Bhima would return every night. The couple roamed all over the world during the day. In due course, Hidimba gave birth to a rakshasa boy named Ghatotkacha. Then, the mother and son left the Pandavas.
Ghatotkacha promised to return to the Pandavas whenever they needed him.
Some historians suggest that the term rakshasa is used to describe people whose practices differed from those laid down in Brahmanical texts.

(i) In what way did the story from Adi Parvan contribute to shaping societal values and ethos?
Ans:  The story from Adi Parvan illustrated the diversity within the subcontinent. It showed that there were people, like the rakshasa class, whose livelihood and social practices differed from Brahmanical norms. Despite this, society accepted them with some reservations, as seen with Hidimba being accepted with preconditions.

(ii) How does this story serve as a distinctive example of exogamy?
Ans:  Exogamy refers to marriage outside one's social unit. In this story, Hidimba belonged to the rakshasa class, while Bhima was from the Kshatriya class. Their marriage represents a unique example of exogamy, as it involves a union between individuals from different social groups.

(iii) How did Hidimba and Yudhisthira interpret dharma in their respective contexts?
Ans:  Hidimba abandoned her friends, kin, and dharma for her love for Bhima, viewing love as the ultimate goal in her life. On the other hand, Yudhisthira accepted Hidimba’s marriage to Bhima after recognizing her genuine love for him. Yudhisthira's acceptance went beyond conventional boundaries of dharma in their society.

Passage - 4

Direction: Read the following paragraph carefully and answer the questions that follow:

DRAUPADI’S QUESTIONS

Draupadi was supposed to have asked Yudhisthira whether he had lost himself before staking her. Two contrary opinions were expressed in response to this question.
One, that even if Yudhisthira had lost himself earlier, his wife remained under his control, so he could stake her. Two, that an unfree man (as Yudhisthira was when he had lost himself) could not stake another person.
The matter remained unresolved; ultimately, Dhritarashtra restored personal freedom to the Pandavas and Draupadi.

(i) In what way did Draupadi’s question create discomfort among the assembly members?
Ans:  Draupadi’s question unsettled everyone when she asked Yudhisthira whether he had lost himself before staking her. It made everyone reflect on the rights of Yudhisthira and Draupadi, a lost man and his wife, sharply dividing those present.

(ii) What was the significance of Draupadi’s question?
Ans:  Draupadi implied that Yudhisthira had no right to stake her, as he was not free to do so after having staked himself. Two opposing views emerged in response: one held that even if Yudhisthira had lost himself earlier, his wife remained under his control, so he could stake her; the other view was that an unfree man, such as Yudhisthira when he lost himself, could not stake another person. The issue remained unresolved, and Dhritarashtra eventually restored personal freedom to the Pandavas and Draupadi.

(iii) What makes Draupadi’s question noteworthy?
Ans:  Draupadi’s question was admirable because it challenged the derogatory treatment of women during that era. She demonstrated great courage, presence of mind, and an understanding of complex legal issues even in a moment of extreme crisis.

Passage - 5

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Ultimately, they selected the verses that appeared common to most versions and published these in several volumes, running into over 13,000 pages. The project took 47 years to complete. Two things became apparent: there were several common elements in the Sanskrit versions of the story, evident in manuscripts found all over the subcontinent, from Kashmir and Nepal in the north to Kerala and Tamil Nadu in the south. Also evident were enormous regional variations in the ways in which the text had been transmitted over the centuries. 

Q1: What was the outcome of the project to select verses common to most versions of the story mentioned in the passage?
Ans:

• The project resulted in the publication of several volumes.
• These volumes contained verses that were common to most versions of the story.
• The published work spanned over 13,000 pages.

Q2: How long did it take to complete the project described in the passage?
Ans:

• The project took 47 years to complete.

Q3: What two significant observations were made during the project regarding the Sanskrit versions of the story?
Ans:

• Common elements in the Sanskrit versions of the story were found in manuscripts across the Indian subcontinent, from Kashmir and Nepal in the north to Kerala and Tamil Nadu in the south.
• There were substantial regional variations in the transmission of the text over the centuries.

Passage - 6

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Families are usually parts of larger networks of people defined as relatives, or to use a more technical term, kinfolk. While familial ties are often regarded as “natural” and based on blood, they are defined in many different ways. For instance, some societies regard cousins as being blood relations, whereas others do not. For early societies, historians can retrieve information about elite families fairly easily; it is, however, far more difficult to reconstruct the familial relationships of ordinary people. 

Q1: How are familial ties, also known as kinship, typically perceived in various societies, as mentioned in the passage?
Ans:

• Familial ties are often considered "natural" and are typically based on blood relationships.
• However, the definition of familial ties can vary across different societies, with some recognizing cousins as blood relations, while others do not.

Q2: What is the challenge historians face when attempting to understand the familial relationships of ordinary people in early societies?
Ans:

• Historians can relatively easily retrieve information about elite families in early societies.
• Reconstructing the familial relationships of ordinary people in early societies is far more challenging, and the information is often less accessible or available.

Q3: What is the technical term used to describe the broader network of people defined as relatives or kinfolk in the passage?
Ans:

• The technical term used to describe the larger network of people defined as relatives is "kinfolk."

Passage - 7

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They had no claims to the resources of the household. At the same time, marrying them into families outside the kin was considered desirable. This system, called exogamy (literally, marrying outside), meant that the lives of young girls and women belonging to families that claimed high status were often carefully regulated to ensure that they were married at the “right” time and to the “right” person. This gave rise to the belief that kanyadana or the gift of a daughter in marriage was an important religious duty of the father.

Q1: What was the significance of exogamy in the context of marriage as described in the passage?
Ans:

• Exogamy refers to the practice of marrying outside one's kin or family.
• Marrying into families outside the kin was considered desirable under the system of exogamy.
• It meant that young girls and women from families with high status were carefully regulated to ensure they married at the "right" time and to the "right" person.

Q2: How did the concept of kanyadana relate to the practice of marriage mentioned in the passage?
Ans:

• Kanyadana refers to the gift of a daughter in marriage.
• It was considered an important religious duty of the father under the system of exogamy.
• This duty was linked to ensuring that young girls from high-status families were married into the right families outside their kin.

Q3: What did young girls and women from high-status families often experience under the system of exogamy, as mentioned in the passage?
Ans:

• Their lives were carefully regulated to ensure they married at the "right" time and to the "right" person.
• Marrying into families outside their kin was considered desirable, and this regulation was part of the practice of exogamy.
• Exogamy meant that these young girls and women had no claims to the household's resources.

Passage  - 8

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From c. 500 BCE, these norms were compiled in Sanskrit texts known as the Dharmasutras and Dharmashastras. The most important of such works, the Manusmriti, was compiled between c. 200 BCE and 200 CE. While the Brahmana authors of these texts claimed that their point of view had universal validity and that what they prescribed had to be obeyed by everybody, it is likely that real social relations were more complicated. Besides, given the regional diversity within the subcontinent and the difficulties of communication, the influence of Brahmanas was by no means all-pervasive.

Q1: What are the Dharmasutras and Dharmashastras, and when were they compiled?
Ans:

• The Dharmasutras and Dharmashastras are Sanskrit texts that contain societal norms and guidelines.
• They were compiled from around 500 BCE onwards.

Q2: What is the significance of the Manusmriti, and when was it compiled?
Ans:

• The Manusmriti is one of the most important works among the Dharmasutras and Dharmashastras.
• It was compiled between approximately 200 BCE and 200 CE.

Q3: How did the Brahmana authors of these texts view their norms, and what is suggested about the actual influence of these texts in society?
Ans:

• The Brahmana authors claimed that their norms had universal validity and were meant to be followed by everyone.
• However, it is likely that real social relations were more complex, and the influence of Brahmanas was not all-encompassing due to regional diversity and communication challenges within the Indian subcontinent.

Passage - 9

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An examination of the names of women who married Satavahana rulers indicates that many of them had names derived from gotras such as Gotama and Vasistha, their father’s gotras. They evidently retained these names instead of adopting names derived from their husband’s gotra name as they were required to do according to the Brahmanical rules. What is also apparent is that some of these women belonged to the same gotra. As is obvious, this ran counter to the ideal of exogamy recommended in the Brahmanical texts.

Q1: What is the observation made about the names of women who married Satavahana rulers, and how does it differ from Brahmanical rules?
Ans:

• Many women who married Satavahana rulers had names derived from their father's gotras.
• They retained these names, contrary to Brahmanical rules that required them to adopt names derived from their husband's gotra.

Q2: What does the passage suggest about the gotras of some of these women who married Satavahana rulers?
Ans:

• Some of these women belonged to the same gotra, indicating that they shared a common gotra with their husbands.
• This practice contradicted the ideal of exogamy recommended in Brahmanical texts, which encourages marrying outside one's gotra.

Q3: In what way did the naming practices of women marrying Satavahana rulers challenge the Brahmanical norms?
Ans:

• The women's retention of their father's gotra names, as opposed to adopting their husband's gotra names, went against Brahmanical rules.
• Marrying within the same gotra, which some women did, also contradicted the Brahmanical ideal of exogamy.

Passage - 10

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Brahmanas were supposed to study and teach the Vedas, perform sacrifices and get sacrifices performed, and give and receive gifts. Kshatriyas were to engage in warfare, protect people and administer justice, study the Vedas, get sacrifices performed, and make gifts. The last three “occupations” were also assigned to the Vaishyas, who were in addition expected to engage in agriculture, pastoralism and trade. Shudras were assigned only one occupation – that of serving the three “higher” varnas

Q1: What were the primary duties and occupations assigned to Brahmanas, as mentioned in the passage?
Ans:

• Brahmanas were responsible for studying and teaching the Vedas.
• They were to perform sacrificial rituals and ensure that sacrifices were carried out.
• Brahmanas were also expected to give and receive gifts.

Q2: What were the duties and roles assigned to Kshatriyas in the social system described in the passage?
Ans:

• Kshatriyas were to engage in warfare to protect the people.
• They were responsible for administering justice.
• Like Brahmanas, Kshatriyas were also supposed to study the Vedas, perform sacrifices, and make gifts.

Q3: What were the primary occupations and responsibilities of the Vaishyas and Shudras in this societal structure?
Ans:

• Vaishyas were expected to engage in agriculture, pastoralism, and trade, in addition to studying the Vedas, performing sacrifices, and giving gifts.
• Shudras were assigned a single occupation, which was to serve the three "higher" varnas, meaning they often worked as laborers and servants for those in the Brahmana, Kshatriya, and Vaishya varnas.

Passage - 11

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According to the Shastras, only Kshatriyas could be kings. However, several important ruling lineages probably had different origins. The social background of the Mauryas, who ruled over a large empire, has been hotly debated. While later Buddhist texts suggested they were Kshatriyas, Brahmanical texts described them as being of “low” origin. The Shungas and Kanvas, the immediate successors of the Mauryas, were Brahmanas. In fact, political power was effectively open to anyone who could muster support and resources, and rarely depended on birth as a Kshatriya.

Q1: What did the Shastras specify regarding who could become kings, as mentioned in the passage?
Ans:

• According to the Shastras, only individuals from the Kshatriya varna (warrior and ruler caste) were eligible to be kings.

Q2: What was the historical debate surrounding the social background of the Mauryas, a ruling lineage of a large empire?
Ans:

• Later Buddhist texts suggested that the Mauryas were Kshatriyas.
• However, Brahmanical texts described them as being of "low" or non-Kshatriya origin.

Q3: How was political power acquisition in ancient India different from the strict varna-based eligibility outlined in the Shastras?
Ans:

• Political power was open to individuals who could gather support and resources.
• It did not depend primarily on one's birth as a Kshatriya or adherence to strict varna norms, indicating that the actual acquisition of political power often diverged from the prescribed social order.

Passage - 12

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These complexities are reflected in another term used in texts to refer to social categories – jati. In Brahmanical theory, jati, like varna, was based on birth. However, while the number of varnas was fixed at four, there was no restriction on the number of jatis. In fact, whenever Brahmanical authorities encountered new groups – for instance, people living in forests such as the nishadas – or wanted to assign a name to occupational categories such as the goldsmith or suvarnakara, which did not easily fit into the fourfold varna system, they classified them as a jati. 

Q1: How did Brahmanical theory define the concept of "jati" in contrast to "varna," as mentioned in the passage?
Ans:

• In Brahmanical theory, "jati" was also based on birth, similar to "varna."
• Unlike "varna," which was fixed at four categories, there were no restrictions on the number of "jatis," allowing for a multitude of social groups.

Q2: What circumstances led to the classification of new groups as "jatis" by Brahmanical authorities?
Ans:

• Whenever Brahmanical authorities encountered new social groups, such as the forest-dwelling nishadas, they classified them as "jatis."
• Occupational categories like goldsmiths or suvarnakara, which did not neatly fit into the fourfold varna system, were also designated as "jatis."

Q3: How did the flexibility of "jatis" contrast with the fixed number of "varnas" in Brahmanical theory?
Ans:

• While the number of "varnas" was limited to four, the number of "jatis" was not restricted, allowing for a more adaptable and diverse classification of social categories in ancient India.

Passage - 13

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In sharp contrast to the purity aspect, some activities were regarded as particularly “polluting”. These included handling corpses and dead animals. Those who performed such tasks, designated as chandalas, were placed at the very bottom of the hierarchy. Their touch and, in some cases, even seeing them was regarded as “polluting” by those who claimed to be at the top of the social order. The Manusmriti laid down the “duties” of the chandalas. They had to live outside the village, use discarded utensils, and wear clothes of the dead and ornaments of iron.

Q1: What were the activities that were considered particularly "polluting" in the social hierarchy, as mentioned in the passage?
Ans:

• Handling corpses and dead animals were considered highly polluting activities in the social hierarchy.

Q2: Who were designated as "chandalas," and where were they placed in the social hierarchy?
Ans:

• Those who performed polluting tasks like handling corpses and dead animals were designated as "chandalas."
• They were placed at the very bottom of the social hierarchy.

Q3: According to the Manusmriti, what were some of the prescribed "duties" and living conditions for the chandalas?
Ans:

• Chandalas were required to live outside the village.
• They had to use discarded utensils.
• They were supposed to wear clothes of the dead and adorn themselves with iron ornaments, as per the Manusmriti.

Passage - 14

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Another Chinese pilgrim, Xuan Zang (c. seventh century), observed that executioners and scavengers were forced to live outside the city. By examining non-Brahmanical texts which depict the lives of chandalas, historians have tried to find out whether chandalas accepted the life of degradation prescribed in the Shastras. Sometimes, these depictions correspond with those in the Brahmanical texts. But occasionally, there are hints of different social realities.

Q1: Who was Xuan Zang, and what did he observe regarding certain individuals in ancient India during the seventh century?
Ans:

• Xuan Zang was a Chinese pilgrim who visited India in the seventh century.
• He observed that executioners and scavengers were compelled to live outside the city, indicating a certain social segregation.

Q2: How have historians sought to understand the lives of chandalas, as mentioned in the passage?
Ans:

• Historians have examined non-Brahmanical texts to gain insights into the lives of chandalas.
• They have aimed to determine whether chandalas conformed to the degraded lifestyle prescribed in the Shastras, which were Brahmanical texts.

Q3: What variations have historians observed when comparing depictions of chandalas in non-Brahmanical texts with those in Brahmanical texts?
Ans:

• Some depictions in non-Brahmanical texts align with those in the Brahmanical texts, indicating adherence to the prescribed social norms.
• Occasionally, historians have found hints of different social realities, suggesting that the lives of chandalas may not have uniformly followed the degradation described in the Shastras.

Passage - 15

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According to the Manusmriti, the paternal estate was to be divided equally amongst sons after the death of the parents, with a special share for the eldest. Women could not claim a share of these resources. However, women were allowed to retain the gifts they received on the occasion of their marriage as stridhana (literally, a woman’s wealth). This could be inherited by their children, without the husband having any claim on it. At the same time, the Manusmriti warned women against hoarding family property, or even their own valuables, without the husband’s permission.

Q1: How did the Manusmriti dictate the division of the paternal estate among sons after the death of the parents?
Ans:

• The Manusmriti prescribed that the paternal estate should be divided equally among the sons.
• The eldest son was entitled to a special share in addition to his equal portion.

Q2: What were the rules regarding women's access to family resources and property according to the Manusmriti?
Ans:

• Women could not claim a share of the paternal estate after their parents' death.
• However, they were allowed to retain the gifts received at the time of their marriage as stridhana, and this wealth could be inherited by their children without the husband having any claim on it.

Q3: What caution did the Manusmriti offer to women regarding property and valuables, and what was the context?
Ans:

• The Manusmriti advised women not to hoard family property or their personal valuables without their husband's permission.
• This guidance reflected the societal norms and expectations regarding women's rights to property and possessions during that time.

Passage - 16

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According to the Brahmanical texts, another criterion (apart from gender) for regulating access to wealth was varna. As we saw earlier, the only “occupation” prescribed for Shudras was servitude, while a variety of occupations were listed for men of the first three varnas. If these provisions were actually implemented, the wealthiest men would have been the Brahmanas and the Kshatriyas. That this corresponded to some extent with social realities is evident from descriptions of priests and kings in other textual traditions. Kings are almost invariably depicted as wealthy; priests are also generally shown to be rich, though there are occasional depictions of the poor Brahmana.

Q1: According to Brahmanical texts, what additional criterion, apart from gender, regulated access to wealth?
Ans:

• Apart from gender, the varna system was another criterion for regulating access to wealth in Brahmanical texts.

Q2: What was the prescribed occupation for Shudras according to the varna system, and how did this differ from the first three varnas?
Ans:

• Shudras were prescribed to work in servitude as their primary occupation.
• In contrast, the first three varnas (Brahmanas, Kshatriyas, and Vaishyas) had a variety of occupations listed for men.

Q3: Which varnas were likely to be the wealthiest based on these prescriptions, and how does this correspond to social realities?
Ans:

• If these prescriptions were implemented, the wealthiest individuals would have been the Brahmanas and the Kshatriyas.
• This alignment with social realities is evident in the descriptions of priests and kings from various textual traditions, where kings are almost invariably depicted as wealthy, and priests are generally shown to be rich, although occasional depictions of poor Brahmanas are also noted.

Passage - 17

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Historians usually classify the contents of the present text under two broad heads – sections that contain stories, designated as the narrative, and sections that contain prescriptions about social norms, designated as didactic. This division is by no means watertight – the didactic sections include stories, and the narrative often contains a social message. However, generally historians agree that the Mahabharata was meant to be a dramatic, moving story, and that the didactic portions were probably added later.

Q1: How do historians typically classify the contents of the Mahabharata into two broad categories, and what are these categories called?
Ans:

• Historians generally classify the contents of the Mahabharata into two broad categories: narrative and didactic sections.
• The narrative sections contain stories, while the didactic sections contain prescriptions about social norms.

Q2: Why is the division between the narrative and didactic sections not considered watertight?
Ans:

• The didactic sections can also contain stories, and the narrative sections often convey a social message.
• The division between these two categories is not strict, and there is overlap in content.

Q3: What is the general consensus among historians regarding the primary intent of the Mahabharata, and what is the view about the didactic portions?
Ans:

• Historians generally agree that the Mahabharata was meant to be a dramatic and moving story.
• It is believed that the didactic portions, which contain social prescriptions, were likely added to the narrative at a later stage.

Passage - 18

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Present-day historians suggest that the fact that the author(s) describe a polyandrous union indicates that polyandry may have been prevalent amongst ruling elites at some point of time. At the same time, the fact that so many different explanations are offered for the episode (Source 16) suggests that polyandry gradually fell into disfavour amongst the Brahmanas, who reworked and developed the text through the centuries.

Q1: What does the mention of a polyandrous union in the text indicate, according to present-day historians?
Ans:

• The mention of a polyandrous union in the text suggests that polyandry might have been prevalent among ruling elites at some point in history.

Q2: What does the presence of multiple explanations for the episode of polyandry suggest about the evolving attitudes of the Brahmanas?
Ans:

• The fact that numerous different explanations are provided for the episode of polyandry indicates that polyandry gradually fell out of favor among the Brahmanas.
• This suggests that over time, the Brahmanas reworked and developed the text to align with changing social norms and values.

Q3: How has the narrative on polyandry in the text evolved through the centuries, and why?
Ans:

• The text has evolved as the Brahmanas reworked and developed it, likely to reflect the changing perspectives and values of society.
• It shifted from a situation where polyandry was described to one where it was less favored or disfavored among the Brahmanas, as indicated by the varying explanations offered for the episode over time.

Passage - 19

Direction: Read the following Passage and Answer the Questions.

The Sanskrit text describes how Duryodhana plotted to kill the Pandavas by inviting them to stay in a specially prepared house of lac, which he planned to set on fire. Forewarned, the Pandavas dug a tunnel to ensure their escape. Then Kunti arranged for a feast. While most of the invitees were Brahmanas, a nishada woman came with her five sons. When they were satiated with drink and fell off to sleep, the Pandavas escaped, setting fire to the house. When the bodies of the woman and her sons were discovered, people thought that the Pandavas were dead.

Q1: What was the treacherous plan devised by Duryodhana to eliminate the Pandavas, and how did the Pandavas manage to escape it?
Ans:

• Duryodhana planned to kill the Pandavas by inviting them to stay in a house made of lac, which he intended to set on fire.
• The Pandavas, forewarned of the plot, dug a tunnel to ensure their escape and then set fire to the lac house while they were away.

Q2: Who attended the feast arranged by Kunti in the passage, and what happened while they were there?
Ans:

• Most of the invitees were Brahmanas, and a nishada woman attended with her five sons.
• After indulging in food and drink, the guests, including the woman and her sons, fell asleep.

Q3: How did the Pandavas escape the burning house, and what misconception arose in the aftermath?
Ans:

• While the guests were asleep, the Pandavas managed to escape, setting fire to the house.
• When the woman and her sons were found dead in the burnt house, people mistakenly believed that the Pandavas had perished in the fire.